金光明經文句記 2.75

2.75

Second, from "As" downward, separately explaining the mind and the mouth, in two [parts]: first, explaining that the mind contemplates while free from all marks. What is negated as internal or external is either based on self and other, based on faculties and dusts, based on mind and dharmas, or based on the Dharma-nature paired against ignorance. These internals and externals, both-both and neither-neither, all constitute the four marks. Attaining liberation through wonderful contemplation means being free from these four, nor is liberation attained by means of a contemplation devoid of the four marks. Nature-emptiness is not the four; mark-emptiness is not non-existence. The names of these two types of emptiness are confounded with the shared teaching, so one must rely on the perfect principle to distinguish them from that biased emptiness. What is the perfect principle? It means the various four marks do not go beyond original enlightenment; entirely using the original as the beginning, the object is immediately the contemplation; how could one further be biasedly attached to the four natures or the marks devoid of the four? From "not these two types of emptiness" downward, it is named liberation.